BV 


V4 


UC-NRLF 


SB    STb    Ibfi 


•SHfiHSWsH^-MHfiHSHSH^ 


•:•  LOVE  •:• 

THE 

SUPREME 
GOOD 


G.  T.  WEAVER 


LOVE  ■< 


HE    SUPREME    GOOD 


>'«&&• 


Geo.  T.  WEAVER, 

Pastor  of  M.  E.  ChurdU  sit  Santa  Maria,  Cal. 


TIMES  BOOK  and  JOB  PRINT. 
1892, 


f    "2-  £\ 


Love,  The  Supreme  Good 


I.COYE,    feKS    SUPREME    GOOD 

"If  I  speak  with  the  tongues  ofnien  and 
and  of  angels,  but  have  not  love  I  become 
sounding  brass,  or  a  clanging  cymbal.  And 
if  1  have  the  gift  of  prophecy,  and  know 
all  mysteries  and  all  knowledge,  and  if  I 
have  all  faith,  so  as  to  remove  mountains, 
but  have  not  love,  I  am  nothing.  And  if 
I  bestow  all  my  goods  to  feed  the  poor,  and 
if  I  give  rny  body  to  be  burned,  but  have 
not  love,  it  profiteth  me  nothing.  Love 
suffereth  long,  and  is  kind;  love  envieth 
not;  love  vaunteth  not  itself,  is  not  putfed 
up,  doth  not  behave  itself  unseemly,  seek- 
eth  not  its  own,  is  not  provoked,  taketh 
not  account  of  evil,    rejoice th    not   in    uh- 

984796 


LOVE,    Till;   SUPREME   GOOD. 


righteousness,  but  rejoiceth  with  the  truth; 
heareth  all  things,  believeth  all  things, 
hopeth  all  things,  endureth  all  things. 
Love  never  faileth;  hat  whether  there  be 
pjfdphecies,  tney  shall  be  done  away; 
whether  there  bo  tongues,  they  shall  <;ease; 
whether  there  be  Knowledge,  it  shall  be 
done  away.  For  we  know  in  part,  and  we 
prophesy  in  part,  but  when  that  which  is 
perfect  is  come,  that  which  is  in  part  shall 
be  done  away.  When  I  was  a  child,  I 
spake  as  a  child,  I  felt  as  a  child,  I  thought 
as  a  child;  now  that  I  am  become  a  man,  I 
have  put  away  childish  things.  For  now 
we  see  in  a  mirror,  darkly;  but  then  face  to 
face;  now  I  know  in  part:  but  then  shall  I 
know  even  as  also  I  have  been  known. 
But  now  abideth  faith,  hope,  love,  these 
three:  but  the  greatest  ot  these  is  love." — 
1  Cor.  chapter  13. 


H* 


iri$PvODU<^OF>g 
THE    KEY   NOTE 

-^ 4^ — ^_ 

In  the  science  oi  music  there  is  an  es- 
sential element  called  "The  Kev  Note/' 
It  is  the  first  tone  of  the  scale  in  which  a 
piece  of  music  is  written.  It  is  the  funda- 
mental tone  of  the  cord  to  which  all  modu- 
lations of  the  piece  are  referred.  From 
this  it  is  evident  that,  a  specific  Key  having 
bsen  chosen,  it  must  be  retained  through- 
out the  cord,  or  discord  will  inevitablv 
follow. 

In  the  science  of  human  life  there  is  also 


liO  V  K,  T  H  fc  S 1 PR  KM K  GOO  D. 


an  essential  element,  we  might  appropri- 
ately call  The  Key  Note.  It  is  the  spirit 
of  Love,  or  what  in  the  authorized  version 
of  the  Scriptures  is  translated  Charity. 
This  science  differs  from  the  science  of 
music  in  the  selection  of  its  key  note  only 
in  this — that  while  in  music  there  may  be 
chosen  any  one  of  a  large  variety  of  keys, 
in  human  life  there  is  but  one  that  can  be 
adopted  without  discord,  uGod  is  Love." 
.  This  is  his  spirit.  This  is  the  key  note  of 
his  being.  If  man  is  God's  child  in  his 
spiritual  nature,  love  must  be  the  animat- 
ing spirit  resident  in  him.  In  the  number- 
less tunes  that  make  up  any  isolated  human 
life,  all  the  various  changes  and  modula- 
tions, if  harmony  is  preserved,  must  refer 
to  this  essential  key — Love. 

In  saying  this,  we  refer,  of  course,  to  man 
in  his    normal    condition;    or,    perhaps,    I 


T;<>VK,  THK  8UPUKMK  C400IJ, 


should  say,  in  his  ultimate  condition,-* 
when  fully  redeemed  from  the  enthrallment 
of  the  flesh.  We  do  not  say  that  Love  is 
now  the  key  note  of  'human  life.  We  Sty 
that  it  was  intended  of  the  Creator  that  it 
should  be;  Jjnd  that  in  course  of  time  it 
will  become  such.  In  fact  the  music  of  life 
is  now  quite  discordant — a  universal  -pot- 
pourri. The  best  experiences  of  men  are 
very  crude.  They  are  still  babes  needing 
to  be  taught,  as  babes  are,  the  elements  of 
divine  living.  Out  of  their  weakness  has 
arisen  a  condition  of  sinfulness;  and,  ho, 
instead  ot  the  spirit  of  Love  dominating, 
the  spirit  of  selfishness  in  all  its  various 
forms  is  the  ruling  spirit.  But  it  will  not 
alwavs  be  so.  By  and  bv,  when  man  has 
attained  to  his  ideal  life,  Love  will  ascend 
the  throne  of  his  being,  and  rule  without  a 
rival 


THE  CHURCH  AT  CORINTH 

Of  this  abnormal  condition  of  human 
life  the  church  at  Corinth,  in  St.  Pauls 
day,  was  a  striking  example.  It  was  a 
medley  of  contentions.  It  was  divided  into 
many  opposing  factions  on  many  petty- 
questions.  It  was  factious  with  regard  to 
the  question  of  its  ministers.  Some  of  its 
members  constituted  a  Pauline  party; 
others  were  for  Apollus,  others  were  for 
Cephus,  and  others  still,  rising  above  all 
party  strife,  were  for  Christ.     It  was  rent 


.rl.OVK,  XHEuSUFttEMH ..GOOD.  51 

bunder  on  the  subject  of  marriage,  of  meats 
iftered  to  idols,  of  the  ordinances  of  baptism 
and  the  Lord's  Supper,  and,  lastly,  and 
chiefly,  on  the  subject  of  charisma,  or  spirit- 
ual gifts.  Those  endowed  with  them  were 
vain  of  their  possession,  or  seemed  to  the 
others  to  be.  Those  who  did  not  possess 
them  were  envious  ot  the  others,  and  spite- 
fully attributed  them  to  diabolical  origin. 
Animosities  run  high,  and  there  was  im- 
minent danger,  not  only  of  ecclesiastical 
rupture,  but  of  the  destruction  of  all  spirit- 
ual life  as -well. 

In  this  emergency  a  letter  was  sent  to 
the  apostle  Paul,  the  founder  of  the  church, 
setting  forth  the  various  occasions  of  con- 
tention, and  committing  to  his  arbitration 
the  adjustment  of  these  differences.  This 
first  epistle  to  the  Corinthians  is  his  reply. 
In  it  he  takes... up  each  of  these  question?, 


10  E&rttf  *H»  JityJflMM&lft*  MK 


and  gives  his  inspired  view  respecting  it. 
Then  with  the  remarkable  tact,  that  al- 
ways characterized  his  judicial  acts,  he 
suggested  a  si  in  pier  and  a-  better  way3 — a 
near  cut — bv  which  they  would  be  enabled 
to  settle  ail  disputes,  not  only  the  existing 
ones,  but  all  that  might  in  the  future  arise. 
In  substance  his  words  are:  "You  are  con- 
tending about  spiritual  gifts.  You  cannot 
all  have  them  if  you  would,  for  this  would 
neutralize  their  charm  and  thwart'*  "their 
purpose.  Besides  I  would  not  have  you 
covet  those  things  that  engender  strife,  but 
rather  the-  more  useful  gifts,  such  as  may 
be  enjoyed  by  all.  But  above  all  gifts, 
natural  and  supernatural,  I  would  have  you 
choose  the  spirit  of  Love, ".and 'walk,  in  the 
same/? 

Thus  does  this  peer  of  inspired  men  in- 
troduce this  superlative -thinne; 


&K3  F;;ngj?;ok5  of  Ijovs 

To  arrive  at  a  just  appreciation  of  Love, 
and  thus  to  perceive  its  supremacy,  it  will 
be  necessary  to  notice  some  of  its  functions. 
In  what  we  -shall  have  to  my  with  regard 
to  these,  we  will  not  transcend  the  bound- 
ary of  this  chapter.  As  presented  here 
the  functions  of  Love  may  be  arranged 
under  two  general  heads.  We  will  show 
the  functions  of  Love,  in  the  first  place, 
negatively.  That  is,  we  will  notice  throse 
cases  that  represent  to  us  what  Love  can* 
trot  do>     Then  we  will  notice  the  cases  that 


12  LOVE,  THE  SUPREME  GOOD. 

represent  to  us  wliiit  Love  does  do.  That 
is,  we  will  view  Love  in  its  negative  and 
positive  aspects  or  functions. 

In  speaking  of  these  functions  we  will 
not  follow  the  order  in  which  they  occur  in 
the  chapter;  but  will  begin  with  the  lowest 
function  and  ascend  upward  toward  the 
highest. 

LOVE'S  FUNCTIONS  CONSIDERED 
NEGATIVELY 

Love  "thuikelh  no  evil;"  or  as  rendered 
in  the  revised  version,  "Taketh  no  account 
of  evil." 

This  does  not  mean  that.  Love  shuts  its 
eves  to  evil,  and^vill  not  look  at  it;  that  is, 
will  not  give  it  a  thought.  Though  pro- 
verbially, blind  to  the  faults  and  sins  of 
others,  in  fact  nothing  is  more  open-eyed 
than  Love.     It  detects. the  first  approaches 


LOVE,  THK  SlPHEMb:  GOOD.  13 

of  evil. 

Nor  does  it  mean  that  Love  will  not 
hold  a  grudge  against  an  evil  doer.  This 
is  truj  in  fact,  but  this  is  not  its  meaning. 

Literally  rendered  this  passage  reads, 
"Love  is  not  malicious."  It  does  not  hold 
malice.  Malice  is  unprovoked  ill  will. 
For  its  exercise  there  ran  be  no  motive, 
except  the  lowest  possible  —  the  motive 
that  impoHs  evil  spirits.  It  is  a  diabolical 
spirit  that  takes  pleasure  in  injuring  others 
for  the  sake  of  the  fiendish  pleasure  it  af- 
fords. 

Most  assuredly,  you  will  say  *4Love  is 
not  malicious."  No  doubt  you  are  wonder- 
ing why  the  apostle  should  take  the  pains 
to  make  the  assertion.  Ah!  St.  Paul 
knew  that  while  christians  claim  to  be 
under  the  dominance  of  the  spirit  of  love, 
in  that  church  at  Corinth  there  Were  some 


11  LUVK,  THE  SUPKEMK  GOOD. 

professors  that  evinced  this  spirit.  Such  a 
church  quarrel  as  existed  there  could  be 
fed  only  by  the  dominance  of  the  diabol- 
ical. 

Nor  has  the  church  of  today,  after 
eighteen  centuries  of  increasing  light  and 
development,  wholly  out  grown  this  basilar 
spirit.  In  many  ways  does  it  reveal  itself. 
In  some  of  its  members  it  appears  in  the 
pleasure  they  take  in  tormenting  children, 
and  the  animal  and  insect  creation.  In 
others,  in  the  delight  they  take  in  feeding 
upon  the  reputation  of  their  fellows.  In 
all  church  quarrels  the  spirit  of  crimination 
and  recrimination  is  manifest.  Until  the 
church,  not  to  speak  of  the  world,  is  en- 
tirely free  from  wanton  cruelty,  and  from 
calumny  and  slander,  let  the  record  stand, 
that  "Love  thinketh  no  •evil/'  in  great, 
black  letters  of  rebuke. 


&9VK,  THE  SU  THEME  (H)OD.  ITi 

LOVE  ENVIETH  SOT 

Again  says  the  apostle,  "Love  envieth 
lot."  Envy  is  pain  felt  at  the  superior 
good  others  enjoy.  Some  there  are  that 
would  lessen  the  ibree  of  this  evil  by  sub- 
stituting for  it  the  word  jealousy,  or  covet- 
ousuess,  or  competition.  How  hard  the 
devil  tries  to  blind  the  world  to  the  exceed- 
ing sinfulness  of  sin.  Jealousy  is  a  suspi- 
cious fear,  and  for  its  exercise  there  is 
ground  that  seems  legitimate  in  the  real  or 
supposed  cause  of  the  jealousy.  Covetous- 
ness  is  a  strong  desire  for  that  which  is  not 
its  own.  It  is  intense  selfishness.  But  it 
never  carries  with  it  the  idea  of  pain  felt  at 
the  prosperity  of  others.  Competition  is 
an  attempt  to  outstrip  others  in  the  race 
for  success.  Failure  to  do  so  may  culmi- 
nate in  the  spirit  of  envy;   but  competition 


1  6  LO V K,  Til  E  6 U  Pil  EM  E  GOOD. 

itself  is  not  tins  spirit.  Envy  is  more  viru- 
lent than  either  of  these.  It  is  closely 
allied  to  malignity,  and  when  it  ripens  into 
overt  act,  we  call  it  malice.  It  is  the  fruit- 
ful mother  of  the  most  unprovoked  of  evils. 
Moved  with  mvy  at  Abie's  virtues,  and 
his  consequent  favor  with  God,  Cain  red- 
dened his  hands  with  the  blood  of  his 
brother.  Envious  of  the  superior  beauty 
of  his  brother,  the  infatuated  Caligula  took 
his  life.  It  was  envy  at  the  increased  pop- 
ularity of  our  Savior  that  impelled  the 
leaders  of  the  Jewish  people  to  commit  the 
foulest  murder  in  the  history  of  the  world. 
Certainly  no  one  wrill  insist  that  Love 
has  any  fellowship  with  envy.  And  yet, 
is  it  not  true  that  this  sin  is  common.  It 
was  this  sin  more  than  any  other  that 
caused  the  shameful  discord  in  the  eariv 
Corinthian  church.     It  is   tin*  same  spirit 


LOVE,  THE  SUPREME  GOOD.         17 

that  is  the  initiatory  evil  in  all  ecclesiastical 
contentions.  Indeed,  lamentable  as  it  may 
seem,  even  the  high  and  sacred  office  of  the 
ministry  is  not  entirely  free  from  this  vice. 
Nor  will  elevation  expel  this  demon  from 
those  possessed.  The  ambition  that  excites 
it  is  insatiable.  Promotion  but  adds  fuel 
to  the  dames.  Let  no  one  deceive  himself 
with  regard  to  this — he  cannot  be  actuated 
at  the  same  time  by  the  spirit  of  Love  and 
the  spirit  of  envy. 

UNSEEMLINESS  OF  LOVE 

"Love  does  not  behave  itself  unseemly." 
This  means  that  Love  cannot  be  indecorous, 
uncourteous.  It  is  never  rude,  never 
uncivil. 

Had  we  not  the  history  of  this  early 
Corinthian  Church  and  did  we  not  know 
human  nature  so  Well,  these  expressions  of 
the  apostle  would  surely    astonish    us.     In 


18  X.OVE,  THE  8UPRSMB  GOOD, 

every  divided  church,  as  in  every  divided 
community  or  family,  there  is  a  great  deal 
of  wrangling,  snubbing,  coldness,  insulting, 
and  general  unseemliness,  and  this,  at  times, 
by  people  claiming  to  he  the  loving  disciples 
of  Him,  of  whom  it  is  recorded  that,  when 
he  was  reviled,  retorted  not.  Such  u  the 
infatuation  of  depravity  that  it  is  ever  blind- 
ing us  to  our  true  spiritual  status,  or  else  is 
over-mastering  even  the  will  of  the  best 
specimens  of  saintlinets. 

But  this  unseemliness  often  appears  unpro- 
voked in  people  both  in  and  out  of  the 
church.  In  every  community  there  are 
weak  characters— strong  only  in  their  weak- 
ness- Full  of  salf  conceit,  they  imagine 
themselves  the  superior  of  others  and  avail 
themselves  of  every  occasion  to  produce  the 
impression.  One  man  prliesi  himself  in  his 
ungentlernanliness.      He  claims  for    himself 


L.OVE,  TUB  8CTPKEME  GOOD.  19 

that  he  is  the  roughest  man  in  the  com- 
munity; and  no  one  cares  to  dispute  his 
claim.  His  roughness  consists*  in  the  in- 
famous practice  of  pr  jfauity,  in  boisterous- 
ness  of  speech,  in  scoffing  at  religion  and  as- 
persing innocence  of  character  with  doubt- 
fulness oi  virtue,  as  though  dirt  constituted 
argument,  and  incivility  manliness.  His 
gibes  are  leveled  at  the  most  sacred  things, 
with  the  feeling  that  infinite  ribaldry  is 
consummate  smartness.  And  with  all  this 
he  claims  to  be  thj  traest  disciple  of  love 
because  he  possesses  some  heart  for  dis- 
tressed humanity;  and  because  for  mercen- 
ary considerations,  or  the  vow  of  the  guild 
to  which  he  is  attached;  he  performs  acts 
that  are  the  semblance  of  humanity.  lie 
would  hardly  be  human  if  lie  did"  not  pos- 
sess   one  redeeming    quality.     Indeed,    if 


20  LOVE,  THE  SUPREME  GOOD. 

there  is  anything  in  the  Darwinian  theory 
of  evolution  of  our  species,  he  is  without  a 
douht  the  much  searched-for  connecting 
link. 

Within  the  church  I  have  known  a  type  of 
being  closely  akin  to  this.  It  differs  from  it 
chiefly  in  that,  instead  of  making  a  butt  of 
God  and  religion,  it  attempts  to  make  it  ot 
his  fellow-men,  but  really  makes  it  of  him- 
self. The  incivility  of  this  class  is  pro- 
verbial. Anyone  of  it  will  meet  you  with 
a  snarl,  and  greet  you  with  a  brusqueness 
that  savors  of  the  insulting.  In  his  simp- 
lest demands  he  is  imperative.  His  mild- 
est conversations  reveal  the  tyranical.  In 
parting  he  fires  at  his  companion  his  adieu 
pointed  at  both  ends,  and  pompously 
passes  away  inflated  with  the  feeling  of  his 
own  superiority.  That  he  has  made  an  im- 
pression   upon   you    is    without     a    doubt; 


LOVE,  THE  SUPREME  GOOD.  21 

mt  alas  for  the  conceited  boor,  it  is  not  the 
mpression    he  aimed    at — of  his    personal 
mportance — but      of    supreme     contempt 
or  his  uncourteous   egotism.     Love    never 
panife&ts  the  spirit  of  unseemliness.     This 
spirit  eminates  trom  another  quarter. 
THE  UNSELFISHNESS  OF  LOVE. 
"Love  seeketh  not  her    own."     That   is, 
Love  is  unselfish.     Selfishness    is    the    all- 
comprehensive  sin:  as  Love  is  the    all-com- 
prehensive   virtue.     It   is  the    root    from 
which  all  other  pins  spring.     It   is    a    key- 
note of  human  life;  but  the  key  pitched   on 
the  lowest  plane,     In   ways   too   numerous 
to  mention,  much  less  to  illustrate,  it  mani- 
fests itself.     It  is  a  spirit,    a  life,    revealing 
itself  in  every  thought  and  act.     Of  it    the 
apostle  says  it  is  not  consonant  with    Love. 
Perfect  love  Ls  absolutely  unselfish. 

When  Paul  wrrote  these  words  there  was 


22  LOVE,  THE  SUPREME  GOOD. 

in  his  mind,  doubtlessly,  an  example  of 
selfishness  common  in  the  church  to  which 
he  addressed  this  epistle.  As  it  is  a  strik- 
ing example,  we  will  use  it  to  illustrate  our 
point.  Within  that  church  there  were  some 
Christians  accustomed  to  eat  meat  that  had 
been  offered  in  sacrifice  to  idols.  This 
practice  gave  offense  to  those  members  who 
possessed  narrower  minds  and  weaker  con- 
sciences. These  insisted  that  their  prac- 
tice was  equivalent  to  the  worship  of  the 
idols,  and  ought  to  be  discontinued.  To 
these  the  more  liberal  class  replied,  "Why 
is  my  liberty  judged  by  another  man's  con- 
science?'' 

This  question — of  meats  offered  to  idols 
— among  others,  was  sent  to  the  apostle 
for  judgement.  In  his  reply  he  does  not 
deny  the  validity  of  the  position  taken  by 
the  broad  party.     He  admits,  indeed,  that, 


LOVE,  THE  SUPREME  GOOD.  23 

in  itself  considered,  it  is  perfectly  lawful 
to  use  such  meats.  But  he  insists  that, 
while  this  is  true,  the  claim  of  liberty, 
under  the  circumstances,  is  based  in  sel- 
fishness, and  that  Love  is  a  higher  princi- 
ple than  liberty.  He  reasons  that  this 
exercise  of  liberty  is  liable  to  make  some  of 
the  weaker  ones  fall  into  the  same  practice 
in  opposition  to  their  scruples,  and  so  to 
place  their  consciences  under  condemna- 
tion. Liberty  ought  not  to  be  an  occasion 
of  sin.  He  then  draws  the  conclusion  that 
Love,  for  the  sake  of  the  consciences  of 
others,  and  to  avoid  evil,  will  forego  even 
liberty. 

If  selfishness  could  ever  claim  justifica- 
tion, it  certainly  could  claim  it  in  a  case 
like  this.  We  are  created  liberty-loving 
beings.  The  instinct  is  born  in  us.  Be- 
side, the  highest  and  last  call  of  the  Gospel 


24  LOVE,  THE  SUPREME  GOOD. 


is  the  call  to  libeity.  It  is  the  principle 
inherent  in  the  Deity.  "Now  the  Lord 
is  that  spirit,  and  where  the  Spirit  of  the 
Lord  is  there  is  liberty."  This  is  the  in- 
nermost principle  of  the  ideal  human  life. 
Paul  calls  it,  "The  Glorous  Liberty  of  the 
Children  of  God/'  James,  speaking  of  this 
principle,  calls  it  "The  perfect  law  of 
liberty."  Again,  Paul  exhorts  us  to  es- 
tablish ourselves  in  it,  "Stand  fast  there- 
fore in  the  liberty  wherewith  Christ  hath 
made  ub  free,  and  be  not  entangled  again 
in  the  yoke  of  bondage/' 

God  is  calling  us  to  utter  enfranchise- 
ment of  thought,  and  spirit,  and  life.  All 
bondage  is  to  be  broken,  all  fetters  to  be 
removed.  Just  in  proportion  as  we  real- 
ize liberty  are  we  in  harmony  with  God, 
and  is  our  joy  pure  and  complete. 

We  do  not  like   therefore,   to    be    inter- 


L.OVJE,  THE  SUPBEME  GOOD.  25 

iered  with  in  the  exercise  of  our  liberty. 
For  it  we  will  sacrifice  all  earthly  posses- 
sions, even  life  itself. 

For  the  lower  forms  of  selfishness  we 
may  not  readily  find  an  apologist,  but  for 
this  form,  many  even  professedly  chris- 
tian, will  contend.  But  Love  is  higher 
than  liberty.  In  its  last  analysis  Love  is 
liberty.  It  knows  no  bounds;  brooks  no 
restraints.  But  while  the  race  is  in  the 
process  of  unfolding  itself — advancing 
from  the  crude  towards  the  ideal — liberty 
is  in  danger  of  running  to  excess,  and  of 
becoming  a  stumbling— block  to  others. 
Love  says  "Restrain!"  "Sacrifice!"  Though 
you  have  been  called  unto  liberty,  use  not 
liberty  for  an  occasion  to  the  flesh;  but  by 
love  serve  on*  another  Liberty  is  our 
privilege;  but  carried  to  excess  it  oversteps 
our  privilege,  and  is  then  the  abuse  of  liber- 


JLOVE,  THE  SUPREME  GOOD. 


ty.  Liberty  is  our  privilege;  but  we  must 
remember  that  others  have  liberty  as  well 
as  we,  and  a  liberty  that  does  not  respect 
their  rights,  is  equally  an  abuse,  and  there- 
fore, outlawed.  Liberty  is  our  privilege, 
but  "Love  seeketh  not  her  own,"  when  her 
own  becomes  selfishness.  It  then  forfeits 
the  right  to  claim  Love  as  its  parentage. 
Again,    selfishness    alwavs    thwarts   its 

O  7  •/ 

own  purpose,  but  Love  always  succeeds. 
The  motive  of  all  selfishness  is  happiness; 
but  since  the  world  began  happiness  was 
never  found  by  searching  for  it:  it  is  a 
coquettish  thing,  ever  luring  us  onward; 
yet  ever  eluding  our  grasp:  it  is 
not  a  prize  to  be  won,  but  a  spiritual  state 
within  us,  and  Love  is  that  spirit. 
TEE  MODESTY  OF  LOVE, 
"Love  vaunteth  not  itself,  is  not  puffed 
up." 


LOVE,  THE  SUPREME  GOOD,         27 


"Vaunteth  not  itself.' '  That  is,  is  no 
braggart.  In  quietness  it  performs  its 
work,  prefering  to  be  seen  in  its  achieve- 
ments, rather  than  to  be  heard  in  boasting 
words.  Long  ago  the  Master  said,  "Taks 
heed  that  ye  do  not  your  righteousness  be- 
fore men,  to  be  seen  of  them,  otherwise 
ye  have  no  reward  of  your  Father  which 
is  in  heaven.  Therefore  when  thou  doest 
alms,  do  not  sound  ft  trumpet  before  thee, 
as  the  hypocrites  do  in  the  synagogues  and 
in  the  streets,  that  they  may  have  glory  of 
men.  Verily  I  say  unto  you,  They  have 
their  reward.  But  when  thou  doest  alms, 
let  not  thy  left  hand  know  what  thy  right 
hand  doeth;  that  thine  aims  may  be  secret: 
and  thy  Father  which  seeth  in  secret  him- 
self shall  reward  the  openly."  Yet  how  many 
there  are,  and  of  these  some  who  claim  to 
be  disciples  of  the  meek  and    lowly  One— 


28  LOVE,  THE  SUPREME  GOOD. 

that  are  never  satisfied  without  proclaim- 
ing their  good  deeds  and  goodness  from  the 
housetops. 

The  spirit  of  vaunting  is  as  common  in 
its  reference  to  the  relation  of  christion  ex- 
perience as  to  alms  giving  and  good  works. 
Indeed  about  all  the  stock  some  professors 
of  religion  possess  is  their  boasting  profes- 
sion. We  look  at  their  lives  in  vain  to 
find  commendable  virtues.  Testimony  is 
a  good  thing.  God  calls  us  to  be  witnesses 
for  him  by  the  word  of  testimony.  The 
christian  ought  to  tell  what  great  things 
the  Lord  has  done  for  him.  But  we  have 
a  right  to  look  back  of  the  testimony  for  a 
life  and  character  to  support  it.  Christians 
will  be  judged  not  by  the  good  things  they 
say  of  themselves,  but  by  the  good  lite  they 
live.  Without  this  all  testimony  is  but 
sounding  brass  or  a  tinkling  cymbal 


LOVE,  THE  SUPREME  GOOD.         29 

The  word  of  testimony  is  praiseworthy; 
hut  it  carries  force  with  it  in  proportion  to 
the  modesty  of  the  spirit  that  £ives  it  utter- 
ance. The  vaunting  spirit  is  always  dis- 
tasteful; and  always  more  so  in  religion 
than  elsewhere.  It  smaeka  of  ~  self-right- 
eousness even  though  the  one  relating  his 
experience  knows  whereof  he  speaks,  and 
attributes  unto  God  the  glory.  It  is  the 
empty  wagon  that  rattles  loudest,  and  it  is 
the  empty  heart  that  is  offensively  pro- 
nounced and  demonstrative  in  relating  his 
testimony.  It  is  the  modest  christian  that 
wields  the  deepest  and  most  lasting  influ.r 
once  for  good.  It  is  the  characteristic  of 
love  to  hide  away  even  from  itself. 

Testimony  is  good,  but  if  you  would  have 
\t  carry  the  most  weight  let  it  be  given  in 
modest  terms  like  those  ot  John  Newton 
when  he  said,  "I  am  not  what  I  ought  to  be. 


30  LOVE,  THE  SUPREME  GOOD. 

I  am  not  what  I  wish  to  be,  I  am  not 
what  I  hope  to  be;  but,  by  the  grace  of 
God,  I  am  not  what  I  was."  There  is  often 
more  force,  by  far,  in  one  of  these  negative 
utterances,  than  in  all  the  boasting  speeches 
that  can  be  made. 

THE  HUMILITY   OF  LOVE. 

"Love  is  not  puffed  up."  The  force  of 
this  expression  in  the  active  voice  is,  "doe* 
not  breathe  hard."  That  is,  Love  is  not 
inflated;  not  filled  with  the  spirit  of  self- 
importance.  Love  breathes  easy,  breathes 
deep.  Love  is  liberty;  it  acts  with  the 
ease  of  unconsciousness. 

Says  Solomon,  "Pride  goeth  before 
destruction,  and  a  haughty  spirit  before  a 
fell."  How  forcibly  illustrative  of  this 
principle  are  the  words  of  the  Savior  to  hi& 
disciples.  He  tells  them  that,  having  been 
invited  with  others  to  a  feast,  they  are  not 


LOVE,  THE  SUPREME  GOOD. 


to  choose  the  divans  of  honor,  as  the  inflated 
Pharisees  did,  for  should  a  person  of  greater 
honor  afterward  appear,  they  would  be  bid- 
den to  relinquish  their  seats,  and  be  required 
to  take  a  more  humble  place;  and  so  with 
shame  fall  in  the  estimation  of  all  present. 
But  rather  should  they  choose  the  seats 
beneath  their  station,  so  that  at  the  coin- 
ins:  in  of  the  master  of  ceremonies,  they 
would  be  invited  to  seats  of  greater  honor, 
that  they  might  appear  to  best  advantage 
in  the  eyes  of  their  fellows. 

Vain  pride  is  a  common  vice,  especially 
among  the  young.  We  love  to  be  compli- 
mented; we  are  inflated  with  flattery;  and 
yet  nothing  is  more  hateful  to  a  modest 
man  than  these  same  flattering  words, 
and  nothing  more  disgusting  to  observers 
than  the  pride  they  usually  excite.  Love 
enriches,  pride  impoverishes.     The    moun- 


32  LOVE,  THE  StfPHEME  GOOD. 

tain  peaks  rear  their  heads  proudly  above 
the  lowly  valleys,  but  the  rain  drops  that 
fall  upon  them  leave  little  or  no  returns, 
but  run  off  into  the  valleys  to  jna'ke  fruit-r 
iul  fields  there.  ' 

Though  the  descent  into  the  vale  of 
humilation  may  be  severe  to  fleshly  ambi- 
tions, learn  that  -only  here  are  found  the 
greatest  charms,  and  that  from  this  vale 
ascends  the  highest  joy.  It  is  not  the  rain 
that,  descending  from  lofty  heights,  alights 
upon  the  crown  of  the  tree,  that  sings  its 
song  of  a  transfigured  glory;  but  those 
drops  that,  falling  at  the  roots  of  the  tree, 
ascend  beneath  its  bark,  and  reappear 
in  living  fiber,  and  in  beautiful  foliage. 
Love  can  afford  to  dispense  with  all  worldly 
display,  and  hide  its  face  even  from  itself,  for 
great  is  its  reward  in  heaven,  while  on  earth 
its  fruitage  will  appear  in  time  openly . 


LCOVE'S      FUNCTIONS      (SONSIDE^ED 


Hitherto  we  have  noticed  Love  in  jits 
negative  aspect — that  is,  we  have  seen  what 
Love  will  nol  do.  Pass  We  now  to  notice 
its  functions  from  the  positive  point  of  view 
—that  is,  to  look  at  it  in  its  wonderful  pos- 
sibilities of  benevolence. 

If  the  charm  of  this  spirit  has  been  made 
manifest  when  contrasted  with  spirits 
ignoble,  its  loveliness  will  shine  forth  with 
.greater  lustre  when  viewed  in  its   enduring 


34  LOVE,  THE  SUPREME  GOOD. 

.■wfMmnn-T.wnwi,  in  — — p— ■ —  iinjiinmnBinin'iimm— mmmnm<  •wammmm i— — — — » 

and  doing  functions.  Under  this  division  of 
our  subject  we  wish  to  notice,  first,   that — 

LOVE  ENDURES  PROVOCATIONS. 

"Love  is  not  easily  provoked."  A  pas- 
sive nature  can  never  be  very  useful.  To 
accomplish  great  results  one  must  possess 
great  siprit.  But  like  every  other  force, 
temper  must  me  brought  and  kept  under 
control.  If  you  were  looking  for  a  steed 
to  do  for  you  the  best  service,  you  would 
not  look  for  a  drone,  because  easily  man- 
aged. You  would  look  for  a  horse  full  ot 
metal;  and  yet  you  could  get  the  best 
out  of  him  only  when  thoroughly  under 
control.  Temper  is  a  valuable  endowment 
and  the  more,  the  better;  but  temper  well 
in  hand.  Anger,  resentment,  is  no  where 
condemned  in  the  Word;  but  only  a  hasty 
and    uncontrollable   anger.       We     are    to 


LOVE,  THE  SUPREME  GOOD. 


be  slow  to  anger.  We  are  to  return 
good  for  evil,  indeed;  but  never  are  we 
to  cast  our  pearls  before  swine.  God,  the 
great  archetype,  is  represented  as  possess- 
ing anger;  He  is  represented  as  angry  with 
the  sinner  every  day;  and,  again,  He  is  rep- 
resented as  a  consuming  fire.  But  so  com- 
pletely has  He  his  temper  under  control, 
that  he  endures  the  provocations  of  sinful 
and  erring  men  with  all  long-suffering  and 
patience. 

Love  is  too  deep  to  be  easily  excited. 
Only  the  surface  of  the  ocean  becomes 
flecked  with  waves  under  the  influence  of 
ordinary  winds.  The  great  deep  is  hardly 
reached  even  by  the  most  terrific  tempests. 
Shallow  natures  are  easily  moved,  but  the 
spirit  of  Love  endures  the  greatest  provoca- 
tions without  resentment. 

''Love  is  not  easily  provoked/'    and   yet, 


:&i>         LOVE,  THE  SUPREME  GOOD. 


how  many  claiming  to  be  Love's   disciples 
are  quick   tempered!     How  many   are   re- 
sentful of  wrongs!     How  few  consider    the 
palliating  circumstances  in  the  case  of  the 
offender,  the  life,  the  disposition,  the  train- 
ing, or  rather,  lack    of  training,    and   the 
surroundings.     Love  sees   all   these    at    a 
glance,  and  makes  due  allowance  for  them. 
LOVE  IS  PATIENT  AND  KIND. 
"Love  suffers  long,  and  is  kind." 
Perhaps  these  functions  of  Love  ought  to 
be  taken   separately;  but  when  thus  linked 
together  they  display  the  infinite    possibili- 
ties of  Love's  benevolence. 

Long-suffering,  though  a  ncglectiva  vir- 
tue, is  essentially  divine.  Human  patience 
is  weak-spined.  It  carries  but  small  bur- 
dens, and  these  not  far.  But  upon  the 
shoulders  of  Love  may  be  piled  the  worlds 
afflictions,  mistakes,  weaknesses.,  and    sins. 


LOVJB,  TIER  SUPREME  GOOD.  37 

Love's  brightest  example  of  long-suffering 
is  seen  in  bearing  wrongs.  Knowing  the 
weakness  of  humanity,  and  its  proneness  to 
sin,  it  ever  stands  ready  to  forgive  where 
true  contrition  is  apparent;  not  once,  nor 
twice  a  day  only;  but  seventy  times  seven. 
It  is  a  difficult  feat  to  endure  Ion  ^  it  is 
far  more  difficult  to  return  evil  with  kind- 
ness. It  requires  the  largest  measure  of 
grace  to  pay  for  insults  received,  and  for 
the  blunders  of  others,  in  coin  of  benevo- 
lence.  By  a  great  effort  one  may  work 
himself  up  to  the  point  of  endurance  for  a 
time;  but  when  he  is  asked  to  endure  again 
and  again:  and  especially  when  ho  h  asked 
to.  accept  oft- repeated  provocations  as 
though  they  were  favors  bestowed:- — when 
he  is  expected  to  smile  upon  the  offender 
and  speak  kindly  to  him,  and  do  kind 
officeB.for  him— rtlie  utmost  limit  of  endur- 


38         LOVK,  THE  SUPREME  GOOD. 

anceofevcn  renewed  human  nature  has 
been  reached.  And  yet  such  is  the  func- 
tion of  Love.  Thus  God  deals  with  us, 
and  thus  we  are  commanded  to  deal  with 
one  another.  The  Great  Master  has  said, 
''Love  your  enemies,  bless  them  that  curse 
you,  do  good  to  them  that  hate  you,  and 
pray  for  them  which  despitefully  use  you, 
and  persecute  you."  And  for  all  this  ho 
assigns  the  reason,  "That  ye  may  be  the 
children  of  your  Father  which  is  in 
heaven;  for  he  maketh  his  sun  to  rise  en 
the  evil  and  on  the  good,  and  sendeth 
rain  on  the  just   and   on    the  unjust." 

The  world  regards  these  functions  ot 
Love  as  marks  of  weakness.  Unless  one 
vindicates  his  honor  we  are  apt  to  think 
him  a  coward.  But  in  the  eye  of  Love  it 
is  the  strong  only  that  can  long-endure, 
and    exercise     kindness    while    enduring. 


i 


LOTE,  THE  SUPPvEME  GOOD.  39 


Love's  honor  u  always  vindicated  in  the 
good  it  impnrts  to  others.  Vindicativeness 
is  devilishness.  The  retaliatory  spirit  is  ot 
the  wicked  one.  Love  only  is  of  GorL 
The  salvation  of  the  offender  is  worth  infi- 
nitely more  than  the  vindication  of  offended 
honor.  Vindicativeness  wounds  and  repels, 
Love  draws  and  heals.  "Be  not  overcome 
of  evil;  but  overcome  evil  with  good." 
THE  FORBEARANCE  OF  LOVE. 
"Love  beareth  all  thing**"  These  words 
are  susceptible  of  various  translations. 
They  may  be  rendered,  "Love  hideth,"  or 
"covereth  up,"  all  things."  This  is  true  of 
Love.  St,  Peter  says,  "Above  all  things 
have  fervent  charily  among  yourselves;  for 
charily  shall  cover  the  multitude  of  sins/' 
Over  the  imperfections  and  sins  of  others 
it  casts  its  mantle.  Not  because  it  winks 
at  its  malignity,  and   esteems   it    a   trivial 


40  X-TXra; 'XZISL'SXT-FXtSSffi  QOX>D* 

■  J'     I  mi—ww ■■—■'■  ■  ■     imimiw*i*m%s*xmmm*»*i*mm*»*»um>iwmmmiim, 

thing.  Nothing  sees  so  clearly  the  exceed- 
ing sinfulness  of  sin.  But  because,  -beyond 
the  sin  it  sees  the  sinner,  and  realizes  his 
supreme  importance-  Beside,,  it  knows  his 
frame,  and  remembers  that  he  is  dust,  and 
so  knows  how  to  make  allowance  for  him. 
Or  the  sentence  may  be  translated  "Love 
contains  all  things."  It  is  the  all  inclusive 
law,  the  high  consummation  and  fulfill- 
ment  of  all  law.  It  is  the  grand  focus 
where  all  the  infinite  lines*, of  law  converge. 
It  is  not  only  the  highest\\xw,  but,  as  time 
advances,  it  will  become  more  and  more 
apparent  that,  it  is  the  only  law.  God  is 
the  ..sum-total  of  law.  All  law  is  the  ex- 
pression of  his  being.  But  "God  is  Love.n 
However  complex  and  heterogeneous  law 
in  its  thousand  aspects  may  appear,  its  final 
translation,,  as  well  as  ultimate  appeal,,  is 
Lave, 


&OYE,  THE  SUPREME  GOOD.         41 

From  this  view  of  Love  we  behold  it  as 
infinite  intelligence,  absolute  perfection, 
and  the  very  essence  of  b  nevolenee.  u All 
things  work  together  for  erood  to  those 
who  loveOod;M  and  all  things  eminate  for 
good  from  hearts  inspired  by  love.  Even 
chastLements  are  corrective,  and  penalties 
tfork  out  good  results. 

In  this  connection,  however,  we  think 
the  apostle  meant  to  convey  the  thought  ot 
forbearance:  for  the  words  may  be  trans- 
lated, "Love  forbears  all  things. "  That  is, 
Love  holds  itself  under  perfect  control  even 
when  patience,  under  provocations,  has 
ceased  to  be  a  virtue,  and  punishment  has 
become  the  proper  thing.  There  come 
times  often  in  experience  with  offenders, 
when  patience  ceases  to  exert  a  wholesome 
influence;  and  when  nothing  but  ehantise- 
ment  will  heal  them.     The  questions   that 


42  1,0  VE,  THE  SUPREME  GOOD. 

arise  at  such  times  are,"  What  now  shall  be 
done?  How  far  shall  punishment  be 
inflicted?"  Most  persons  who  have 
been  provoked,  and  their  passion 
having  been  long  pent-up,  will  take 
matters  into  their  own  hands  to  execute 
vengeance.  Forgetting  mercy  while  the 
ireshet  of  anger  is  within  them,  they  will 
crush  the  culprit.  But  in  the  most  ngri- 
vating  cases  Love  says,  ''Forbear!  For- 
bear!" God  only  knows  how  to  handle 
men  in  extreme  cases.  He  only  is  able 
to  exercise  mercy  under  great  provo- 
cation; and  so  it  is  written  Vengeance 
belongeth  unto  God,  that  lie  only  dare 
repay. 

What,  do  you  ask,  shall  I  not  punish 
the  offender  at  such  a  time?  Yes,  certain- 
ly, punish,  but  smite  in  love,  not  in  anger. 
Punish  to  heal,  not  to  destroy. 


LOVE,  THE  SUPREME  GOOD.  43 

No  virtue  is  more  requisite  than  this.  It 
is  needed  in  every  relation  of  man  with  his 
brother  man.  It  is  needed  in  the  family 
circle  in  the  dealings  ot  parents  with  un- 
governable children:  and  in  the  relation  of 
busb  mds  with  wives,  and  of  wives  with  hus- 
bands. It  is  needed  in  courts  of  justice  in 
the  punishment  of  the  incorrigible.  It  is 
needed  in  churches  often  in  the  administra- 
tion of  discipline.  All  natures,  in  which 
the  sense  of  just;ce  dominates, — the  unfor- 
giving natures — need  to  cultivate  this 
grace;  for  it  is  one  ot  the  divinest  and  most 
luminous. 

LOVE'S  BENEVOLENCE. 
"Love  rejoices  not  in  iniquity:  but  re* 
joiceth  in  the  truth/'  Literally  rendered 
this  passage  reads,  "Love  rejoices  not  in 
the  misfortunes  of  others:  but  rejoices  in  the 
victory  of  truth.7'     A  paradox,  do  you  say? 


44         LOVE,  THE  SUFRSMM  GOOD. 

Does  anyone  think  it  impossible  to  rejoice 
in  tbe  triumph'  of  the  right:  raid  yet  exer- 
cise sympathy  for,  and  show  pity  toward, 
the  wrong  doer?  With  man  it  is  impos- 
sible; but  with  God,  with  Love,  all  things 
are  possible.     Love  is  full  of  paradoxes. 

The  most  common  offense  against  the 
majesty  of  the  law  is  the  traffic  in  intoxicat- 
ing liquors.  Now  it  is  perfectly  consonant 
with  the  spirit  of  Love  to  rejoice  when  such 
offenses  have  been  detected  and  brought  to 
justice.  But  in  the  triumph  of  the  right 
the  offender  always  suffers,  in  estate,  in 
mind,  and  sometimes  in  body.  AW  tlrs 
Love  approves,  and  ought  to  approve,  for 
the  social  well-being.  But  in  the  discom- 
forture  of  the  offender  Love  dares  not,  and 
does  not,  rejoice.  Indeed,  in  the  punish- 
ment of  the  wicked  Love  suffers  more  than 
he.     If  it  would  consult  its  taste  every    of- 


LQTB.  -IIIJE  SUFJ&KMIS  OOOB*  45  . 


'ender  would  go  free.  Bat  because  the 
best  good  of  society  demands  victims  for  its 
purification,  and  because  the  offender  needs 
chastisement  for  his  own  correction;  there- 
fore Love  makes  the  sacrifice)  in  the  in- 
terest of  justice. 

LOVES  FAITH. 
'Love  believcth  all  things."  It  is  a 
fundamental  principle  of  law,  that  the 
court  is  always  on  the  side  of  the  accused 
until  guilt  is  proven.  Justice  demands 
that  judge  and  jury  be  unprejudiced;  and 
that  their  faith  in  the  innocence  of  the 
accused  remains  unshaken  until  the  con- 
trary is  established.  Proverbially  Love  is 
blind:  its  eyes  are  closed  to  every  misde- 
|  meanor  until  opened  by  indubitable  evi- 
dence. It  gives  the  accused  the  benefit  of 
every  doubt. 


46  LOVE,  THE  SUIUCEME  GOOD. 

LOVE'S  HOPE. 

"Love  hopeth  all  things. p  It  never 
despairs.  Even  when  guilt  has  been  prov- 
en, and  the  sentence  passed.  Love  does  not 
discard  the  culprit  as  hopelessly  lost.  All 
others  may  give  him  up,  hut  Love  clings 
to  him  and  hopes  to  the  end. 

Love  though  proverbially  blind  to  the 
faults  ot  others,  sees  deeper  than  any  of  the 
graces  into  human  hearts.  It  sees  the 
utter  hideousness  of  guilt;  but  bejxmd  the 
guilt  it  sees  the  palliating  circumstances, 
not  only,  but  as  well,  the  image  of 
God  in  the  culprit — distorted,  it  may 
be1, — but  there  discovered.  It  sees 
this— the  inestimable  value  of  the  soul — 
and  in.  it  the  germs  of  recuperative  possi- 
bilities; and  hopes  to  foster  these  into 
active  being. 


LOTE,  TITS  SUPREME  GOOD.  4? 


LOVE'S  STABILITY. 
"Love  never  faileth."  The  apostle 
Laving  exhausted  his  vocabulary,  is 
forced  to  a  generic  expression  in  his 
attempt  to  represent  the  final  possibility  of 
Love.  Love  is  always  on  duty;  it  is  never 
exhausted:  it  keeps  no  record  of  time:  it 
meets  the  wants  ot  every  case:  it  is  un- 
quenchable: it  is  stronger  than  death:  it  is 
everlasting:  it  is  the  bond  of  perfectness. 


LfOYE  Supei^ioi^  mo  Gifts. 

Hitherto  we  have  seen  the  matchless 
value  ot  love  in  its  functions.  Pass  we 
now  to  notice  its  superiority  to  the  charisma 
or  spiritual  gifts. 

These  gifts  the  apostle  touches,  one  by 
one,  as  one  would  touch  the  single  keys  of 
an  organ,  and  shows  how  little  music  there 
is  in  them  when  taken  alone.  He  then 
couples  each  with  Love,  and  reveals  the 
lichness     of     harmony    and    value    each 


XiOVE,  THE  SUPREME  GOOD.  40 

possesses  when  thus  associated.  After  this 
simple  exercise  he  runs  his  fingers  along 
the  key-board  of  ideal  human  life,  and 
plays  a  full  oratorio  of  rythni  and  harmony 
that  infinitely  outrivals  the  best  produc- 
tions of  musical  genius. 

"Though  I  speak  with  the  tongues  of 
men  and  of  angels,  and  have  not  Love,  I 
am  become  as  sounding  bra^s,  or  a  tinkling 
cymbal/'  Originally  this  refered  to  the 
supernatural  gift  of  tongues:  but  without 
violence  to  its  meaning  it  may  be  so  in- 
terpreted as  to  embrace  all  eloquence, — the 
pen,  the  press,  the  bar,  the  senate,  the 
rostrum,  the  pulpit.  Eloquence  is  a  power. 
Demosthenes  could  move  a  nation  with  his 
tongue.  But  eloquence  without  love  is  ft 
power  to  arouse  the  worst  pas-ions,  an  1  to 
array  man  in  deadly  conflict  with  his  fel- 
low-man. 


CO 


"Though  I  have  the  gift  of  prophecy,  and 
have  not  Love,  I  am  nothing."  Prophecy 
here  means,  not  alone  the  ability  to  foretell 
events;  but  as  well,  to  teach,  to  instruct. 

This  gift  is  also  a  mighty  potency  to 
mould  and  fashion  tie  lives  and  characters 
of  others.  Bat  without  love,  it  is  the  pow- 
er by  which  infiielity  and  viciousness  have 
been  disseminated    throughout   the    world. 

"Though  I  understand  all  mysteries,  and 
all  knowledge,  and  have  not  Love,  I  am 
nothing.''  Knowledge,  and  the  power  of 
mental  penetration,  are  gifts  to  be  coveted. 
They  enlarge  ones  being,  and  place  him  at 
a  great  advantage  bjfore  the  world.  And 
yet,  when  not  sanctified  with  Love,  they 
foster  selfishness,  arrogance  and  vanity. 

"Though  I  have  all  faith,  so  that  I  could 
remove  mountains,  and  have  not  Love,  I 
am  nothing.'7     We  do  not  think  this  refer* 


liOTE,  THE  SUPREME  GOOD. 


51 


to  miraculous  faith;  but  rather  to  great  en- 
gineering skill,  such  as  tunnels  mountains, 
lays  ocean  c.ibles,  constructs  great  bridges, 
builds  railroads.  Such  faith  is  next  to  in- 
vincble.  But  such  faith  without  Love  is  a 
destructive,  rather  than  a  constructive,  force 
— a  moral  earth  quake  or  pestilence. 

"And  though  I  bestow  all  my  goods  to 
feed  the  poor,  it  profiteth  me  nothing." 
Surely  in  alms-giving  there  is  the  semb- 
lance of  Love.  The  poor  need  the  surplus 
of  the  thrifty;  and  a  blessing  is  pronounced 
upon  those  that  remember  them  with  their 
gifts.  And  yet  alms-giving  may  be  but  the 
pries  pail  with  which  to  purchase  a  quiet 
conscience,  or  to  keep  ones  standing  in  the 
circle  in  which  he  moves.  Often,  indeed 
they  are  given  as  a  stroke  of  enterprise — 
to  curry  favor  for  the  sake  of  patronage. 
We  can  perceive   how  that  with  a  low  mo- 


52  LOVE.   THE  SUPREME  GOOD. 


live  one  may  give  all  that  he  has.  Only 
Love  sanctifies  our  giving:  then  whether  it 
be  much  or  little  that  is  given,  it  will  be 
a  blessing  to  the  giver  as  Well  as  to  the  re- 
cipient. Giving  fro.n  motive  receives  its 
reward  in  the  reception  of  the  object  sought. 
Love  only  is  void  of  motive. 

"And  though  I  give  my  body  to  be 
burned,  and  have  not  love,  it  profiteth  me 
nothing/' 

The  spirit  of  self-sacrifice  is  the  very 
essence  of  Christianity.  It  is  the  spirit  of 
Him,  who  though  he  w;u  rich,  esteeming 
it  no  misdemeanor  to  claim  equality  witli 
God;  yet  humbled  himself,  and  assumed 
human  nature,  and  having  been  iound  in 
the  fashion  of  man,  died  the  death  of  the 
cross  to  mve  us.  Nothing  so  effectually 
wins  hearts  ior  Christ  as  the  spirit  of  self- 
surrender.      Nothing  so   enriches   and    de- 


LOVE,  THE  SUPREME  GOOD.  53 

velops  the  inner  life  and  character  as  the 
exercise  of  this  spirit.  And  yet  examples 
have  been  recorded  of  persons  who  have 
given  up  their  lives  for  mere  cold  applause. 
Excited  to  infatuation  by  the  huzzahs  of 
the  people,  they  have  sprung  into  the 
breech  and  perished.  Such  giving  is  not 
self-sacrifice;  it  is  but  the  counterfeit.  It  is 
worse  than  empty  show.      It  is  suicide. 

These  gifts — eloquence,  prophecy,  wis- 
dom, knowledge,  faith;  and  these  deeds  of 
charity  and  self-devotion — are  the  best  we 
can  either  receive  or  cultivate.  Yet,  con- 
sidered abstractly,  apart  from  Love,  they 
are  nothing:  and  if  aggressive,  they  are 
worse  than  nothing. 

At  most  these  charisma  are  buttheimple- 
ents  that  Love  uses  for  the  accomplishment 
i  her  work.  But  the  spirit  that  plies  these 
tools  is  of  infinitely   more    value    than    the 


54  LOVE,  THE  8UFBEME  GOOD. 

implements  used:  and  this  spirit  is  Love. 
These  tools,  like  all  others,  are  subject  to 
supercession.  As  long  as  they  are  useful 
they  abide  and  are  sacred:  but  when  their 
utility  is  gone,  the}7  are  discarded  for  oth- 
ers more  practical.  Indeed  the  Charisma 
have  been  laid  aside,  as  childish  things 
outgrown.  They  were  necessary  in  the 
elementary  days  of  Christianity,  in  laying 
the  ioundation  of  the  church;  but  hav- 
ing accomplished,  their  work  they  have 
been  superceded.  "Whether  there  be 
prophecies  they  shall  fail:  whether  there  be 
tongues,  they  shall  cease:  whether  there  be 
knowledge  it  shall  vanish  away.  For  we 
Know  in  part,  and  we  prophecy  in  part: 
but  when  that  which  is  perfect  is  come, 
then  that  which  is  in  part  shall  be  done 
away.  When  i  was  a  child  I  spake  as  a 
child,  I  understood  as  a  child,  1  thought  as 


liOVE,  T0M  SUPKfiME  GOOD.  65 

a  child:  but  when  I  became  a  man,  I  put 
away  childish  things."  These  special 
spiritual  gifts  were  but  the  swadling  gar- 
ments of  the  baby  church.  Long  ago  they 
were  outgrown;  but  "Love  never  tails." 
This,  the  working  spirit,  lives  on,  lives 
ever. 

LOVE  SUPERIOR   TO  THE   ABIDING 
GRACES. 
<vBut  now  abideth  faith,  hope,  love,  these 
three:  but  the  greatest  of  these  is  Love/' 

Unlike  the  charisma,  faith  and  hope 
abide.  Indeed,  they  are  as  enduring  as 
Love.  Not  on  the  ground  of  continuity 
then  is  Love  superior  to  these.  We  some- 
times sing: 

"The  atonement  of  thy  blood  apply, 

Till  faith  to  sight  improve: 
Till  hope  in  full  fruition  die. 
And  all  my  soul  be  love." 


56  LOVE,  THE  SUPREME  GOOD. 

But  this  is  mere  sentiment.  It  supposes 
that  spiritual  things  will  eventually  he 
made  manifest  to  the  natural  eyes,  and 
that  there  will  be  a  limit  to  progress.  Bui 
neither  of  these  is  true. 

Spiritual  things  are  spiritually  discerned, 
and  spiritual  life  is  infinite  in  its  possible 
unfolding,  Faith  gives  place  to  realization 
only  to  enter  upon  unexplored  regions 
Hope  dies  in  fruition  only  to  live  again  in 
greater  blessedness  anticipated.  While 
God  exists  as  the  ideal  of  man's  ambition, 
faith  and  hope  will  survive. 

It  is  in  its  functions  and  its  essential 
nature,  that  Love  is  superior  to  these. 
Faith  is  the  eye  of  the  spirit  by  which  it 
beholds  the  Invincible  One.  Hope  is  the 
aspiration  of  the  spirit  after  God.  But 
Love  is  the  Deity.  "God  is  Love.*'  Now 
"he  that  dwells  in  Love  dwell*  in  God,  and 


liOVE,  THE -SUPKrajrE  GOOD.  G7 

God  iii  him."  The  charhms  arc  the  tem- 
porary tools  by  which  love  achieves  her 
Work:  faith  and  hope  are  (he  abiding  arms 
and  hauls  that  ply  the  tools:  but  Love  is 
the  ruling  spirit  that  animates  the  whole 
body. 

"Love,  the  Divinest  of  the  train,  The 
Sovereign  of  the  rest." 

Love  only  id  divine.  Faith  and  Ilopo 
are  essentially  human.  Neither  belongs  to 
the  Infinite.  They  are  agencies  of  spiritual 
ffrawtU:  but  the  Illimitable  cannot  arrow. 
They  belong  to  the  finite.  To  partake  of 
the  spirit  of  Love  is  to  be  partaker  of  the 
infinite,  the  Divine. 

CLOSING  WORDS. 

"Yet  fekow  I  unto  you  n  more  excellent 
way.  Wiiik  in  Love,  as  Christ  also  hath 
loved  us,  and  hath  given  himself  for  us  an 
bjGeniu    and    a    sacrifice    to    God."     The 


X-OVE,  THE  SUPREME  GOOD. 


Christ  life  is  the  ideal,  bec:ui«e  the  life  of 
God,  the  life  of  L  )ve,  the  life  of  self-sacri- 
fice. As  Christ  walked,  so  ought  we  to 
walk.  The  life  emptied  of  self  and  filled 
with  God  is  the  only  true  and  successful 
life  for  man.  It  is  life-eternal  antedated. 
It  is  heaven  begun  on  earth,  in  our  mortal 
bodies,  to  be  consummated  after  death.  To 
accomplish  this  in  us  was  the  mission  of 
the  Son  of  God  to  this  world.  Love  is  life, 
spiritual  life,  the  highest  life  in  God's  uni- 
verse, the  consummation  of  the  human- 
divine  perfection. 

Do  we  hear  anyone  say  that  such  a  life 
is  beautiful  to  think  of;  but  not  realizable 
as  an  experience,  at  least,  not  in  this  world? 
Out  of  a  heart  crude  and  undeveloped 
spring*  such  an  objection.  Because  our 
race  is  yet  in  its  childhood,  in  spiritual 
things,  it   imagines   manhood's   experience 


JLOVE,  the  supreme  G001>. 


but  a  poetic  vision.  Just  in  the  degree  we 
evolve  into  spiritual  being;  in  that  degree 
will  our  hope  grasp  the  possibility  of  such 
a  life.  Life  added  is  ths  pledge  of  more- 
abundant  life  to  come. 

"For  now  we  see  through  a  glass,  darkly: 
but  then  face  to  iace:  r.o.v  1  know  in  part; 
but  then  fchall  I  know  even  as  also  I  am 
known.''  The^e  wordn,  though  true  of  the 
life  beyond  the  grave  in  its  relation  to 
this  life, — refer  primarily  to  the  present.  To 
see  anything  spiritually  is  to  know  it:  and 
to  see  it  and  know  it  is  to  realize  it  as  a 
personal  experience.  We  see  it  within  us, 
and  know  it  as  ours.  To  see  God,  face  to 
face:  and  to  know  Him  as  we  are  known 
by  Him,  is  the  beatitude  of  the  pure  in 
heart:  and  who  doubts  the  possibility  ot 
attaining  to  heart  purity  in  this  world? 

But  it  will  be  true  oi  the  life    beyond    la 


GO  I-OVE,  THE  SUPREME  OOOD. 


a  more  perfect  sense  than  it  can  be  here; 
because  there  we  will  be  free  from  the  cn- 
trammeling  fleshliness,  and  because  the 
higher  the  state  ot  being,  the  greater  the 
volume  of  life  acquired. 

"Walk  in  Love."  More  and  more  is 
this  spirit  permeating  the  world.  More 
and  more-continuously  is  oar  race  arising 
out  of  the  animal,  the  elementary,  and  ad- 
vancing toward  the  spiritual,  the  perfect. 
For  six  thousand  years  we  have  been  evol- 
ving the  higher  life— very  slowly  at  first, 
while  the  fleshly  predominated;  but  with 
ever  accelerated  momentum.  God  has 
been  tuning  up  this  old,  discordant  instru- 
ment, we  call  The  Human  Uace,  bringing 
it  up  toward  abjolute  harmony.  Element  by 
clement  of  individual  character,  an  1  of  the 
domestic  and  social  life,  Lie  has  been  bring- 
ing into  accord  with  the  fundamental  note, 


LOVE,  THE  SUPBEME  GOOD.  61 

Love.  By  and  by,  the  whole  race,  in  its 
every  department,  will  be  brought  into 
absolute  harmony,  when  the  music  of  its 
life,  in  perfection  of  rythm  and  fullness  of 
volume,  will  resound  throughout  the  cham- 
bers of  the  universe. 

So  replete  with  music  was  the  soul  of 
Mozart,  that  when  as  yet  he  was  but  a 
child,  his  fingers  seemed  inspired  when 
ever  they  touched  a  musical  instrument. 
The  story  is  told  of  him,  that,  at  this 
tender  age,  his  father  took  him  to  the  im- 
posing Cathedral  in  his  native  Salzburg. 
After  the  service  was  ended,  and  the  con- 
gregation dispersed,  'he  conducted  his  son 
to  the  organ  loft,  and,  having  instructed 
him  in  the  use  of  the  stops  and  pedals, 
placed  him  upon  the  organ  seat,  and  bade 
him  play,  while  he  pumped  the  bellows. 
Despite  the  inability  of  the  chubby    fingers 


62  LOVE,  THE  SUPREME  GOOD. 

to  span  an  octave,  at  every  stroke  upon  the 
key-board  they  seemed  to  snatch  exquisite 
beauquets  of  melody  from  the  instrument, 
and  fling  them  into  the  atmosphere.  Upon 
that  instrument  such  music  had  never  be- 
fore been  performed.  Presently  the  Bene- 
dictine Monks  from  the  adjacent  abbey, 
hearing  the  sound,  stealthly  entered  the 
Cathedral,  and  crept  along  the  nave  to  the 
foot  of  the  organ  stairs.  For  a  time  they 
listened  to  the  endless  flow  of  melody,  so 
full  of  passionate  expression  and  dramatic 
force,  overcome  with  superstitious  awe. 
Presently,  the  more  courageous  of  them,  with 
bated  breath,  and  hands  pressing  on  their 
palpitating  hearts,  began  to  ascend.  Hav- 
'  ing  reached  the  summit,  and  gazing  upon 
the  youthful  genius,  pouring  his  soul  into 
the  music,  the  atmosphere  seemed  an  effla- 
tion  from    the   heavenly  world,    and    they 


liOVB,  THE  SUPREME  GOOD.  63 

stood   enchanted    and   transfixed    to    their 
place. 

When  that  day  shall  come,  so  long  look- 
ed and  prayed,  lor,  when  God's  fingers  shall 
run  across  the  key-board  of  our  race,  fully 
redeemed  from  crudeness  and  sinfulness,  I 
think  there  will  be  wafted  out,  through  the 
corridors  of  the  universe,  the  music  of  Love 
so  enravishing  in  its  boundless  melody, 
that  the  angels  of  God,  accustomed  to  the 
music  of  heaven,  will  listen,  spell-bound  by 
its  harmonious  measures. 

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